Existence and Enlightenment in the Laṅkāvatāra-Sūtra

{{Book
|FullTextRead=No
|BookToc=*{{i|Foreword|xiii}}

*{{i|Preface|xv}}<br><br>

<center>'''Introduction'''</center>

*{{i|0.1. The Purpose of the Study, and the Significance of the<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;''Laṅkāvatāra-sūtra'' within Buddhist Doctrinal History|1}}

*{{i|0.2. Dating the Text: Problems of Form and Interpretation|13}}

*{{i|0.3. Methodology and Outline of the Study|23}}<br><br>

<center>'''Part One: Concepts of Being'''</center>

*{{i|1.0. The Nature of Buddhist Ontology|39}}
*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;General considerations * The practical aim of the Yogācāra Philosophy

*{{i|1.1. The Threefold Meaning of Tathāgata-garbha and its<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Relation to Ālaya-vijñāna: the ''Essence'' of Being|51}}
*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Preliminary considerations * Tathagāta-garbha as essential, supramundane,<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;pure dharma, and its contrast with the Hindu Ātman * Tathagata-garbha<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;as embryo, and the dynamics of Buddhahood * Tathāgata-garbha<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;as womb or matrix of Buddhahood * Conclusion 

*{{i|1.2. The Five Skandhas: the ''Temporal'' Manifestation of Being|79}}<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Introduction * Brief overview of the Ātman controversy prior to the<br> &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;''Laṅkāvatāra-sūtra'' * Rūpa, or the formative elements of the five Skandhas<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;* Nāma, or the formless elements of the five Skandhas * The Skandhas and<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;the empirical self, or personality * The Skandhas and the trans-empirical<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Self, the Tathāgata * The five Skandhas and the denial of metaphysical<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;dualities * Concluding remarks on the notion of Self and its varieties<br>

*{{i|1.3. Dharmadhātu: the ''Spatial'' or Cosmic Dimension of Being|117}}<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Introductory remarks * Dharmādhatu as cosmic Law: the fundamental<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;structure of the universe * Dharmādhatu as universal Void: the ground<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;of Being * Concluding observations<br><br> 

<center>'''Part Two: Concepts of Knowing'''</center>
*{{i|2.0. Buddhist Epistemology, Buddhist Dialectics|135}}<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Truth, untruth, half-truth, "the truth" * The tetralemma logic: a thousand<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;years of Buddhist dialectics * The early use of the tetralemma in the<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Pāli canon * Rationality and irrationality in Nāgārjuna's relativistic logic<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;* Epistemology in the ''Laṅkāvatāra-sūtra'': a radical critique of language,<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;logic, and knowledge * Conclusions and preview of part two<br>

*{{i|2.1. The Epistemological Reduction of the Citta-mātra (''Mind-only'') Doctrine|169}}
*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Preliminary considerations * Citta as the empirical mind<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;* Citta as the transcendental Mind * Citta-mātra as explanation for the<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;triple world (Tribhava) * Concluding words and the connection between<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;''Laṅkāvatāra'' and Zen 

*{{i|2.2. From Mind to ''No-mind'': the Transcendental Leap beyond Empirical<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Cognition|209}}<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;* Introduction * The five Dharmas or epistemic categories * The three<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Svabhāvas or modes of cognition * The attainment of Āryajñāna:<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;transcendental Wisdom or Gnosis * Concluding remarks<br>

*{{i|2.3. The Conjunctive System of the Eight Vijñānas: the Integration of ''Both Mind<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;and No-mind'' States of Consciousness|237}}<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;* Introductory remarks * Jñāna and Vijñāna: abstract intuition versus<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;concrete knowledge * Khyāti- and Vastuprativikalpa-vijñāna:<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;the perceptual and the object discriminating knowledge * The inner<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;revolution (Parāvṛtti): the return to the tranquil state of<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;pure consciousness (Ālaya-vijñāna) * Conclusion<br>

*{{i|2.4. The Disjunctive Theory of Causation: Things are ''Neither this, Nor that'',<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;for They Are All Subject to Causes and Conditions (Hetu-pratyaya)|261}}<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;* Introduction * The expansion of the relevance of causation: from the<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;psychological to the cosmic-philosophical principle * Causation as a<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;possible theoretical basis for a monistic view of the world * Causation as a<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;teaching device * Excursus: highlighting Nāgārjuna's thought in respect to<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;causation * The soteriological value of the theory of causation<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;* Concluding observations<br><br> 

*{{i|3.0. Final Overview|287}}
*{{i|&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Appendix|295}}
*{{i|&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Notes|323}}
*{{i|&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Bibliography|357}}
*{{i|&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Index|365}}
|PostStatus=Approved
|StopPersonRedirects=No
|AddRelatedTab=No
}}